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Isaiah 58

ישעיהו פרק נ״ח

Section: נביאים · נביאים אחרונים | Book: Isaiah | Chapter: 58 of 66 | Day: 205 of 742

Date: September 4, 2026

קלאוד על הנ״ך

Isaiah 58 is one of the most quoted and most demanding chapters in all of Nevi’im, and its liturgical placement tells us how the tradition read it: it is the haftarah of Yom Kippur morning, chanted immediately after the Torah reading of the avodah of the Day of Atonement. On the single day of the year when the entire community is fasting, Israel hears a prophet ordered to cry out with full throat, without restraint, like a shofar (קרא בגרון אל תחשוך כשופר הרם קולך), and to declare to the people their transgression. The shofar image is deliberate. The instrument that summons Israel to repentance is here the prophet’s own voice, and what it announces is not comfort but indictment. Rashi, characteristically, refuses to let the two halves of the verse be mere poetic parallelism: ‘My people’ are the talmidei chachamim, whose inadvertent errors count as deliberate transgressions because an error in learning is reckoned as willful sin, while ‘the house of Jacob’ are the unlearned, whose deliberate sins are counted as inadvertent. The chapter’s rebuke, in other words, is calibrated to every level of the community.

The opening of the indictment is a masterpiece of prophetic irony. These are not idolaters or scoffers. They seek God daily and desire knowledge of His ways (ואותי יום יום ידרשון); they ask for righteous judgments and delight in the nearness of God. The trap is the small word ‘like’ in ‘like a nation that did righteousness’ (כגוי אשר צדקה עשה) - they resemble such a nation without being one. Radak sharpens this into a general principle: one who actually does righteousness and justice may fittingly inquire how to do more, but one who does not do them only doubles his sin by inquiring, since in his very asking he compounds his guilt. Then comes the people’s own complaint, quoted in their voice: why did we fast and You did not see, why did we afflict ourselves and You take no notice? God’s reply is devastatingly concrete. On the very day of your fast you pursue your business and press your debtors (וכל עצביכם תנגשו). Rashi reads עצביכם as creditors’ victims, the debtors grieved on your account, whom you dun on the fast day itself, and Radak fills in the social scene: the fast day is precisely when the whole town assembles, so it is the ideal day to corner a debtor and squeeze him. The fast has become an instrument of oppression.

At verse five the chapter reaches its hinge, framed as a series of interrogatives: is this the fast I choose (הכזה יהיה צום אבחרהו), a day for a person to afflict himself, to bend his head like a bulrush (הלכוף כאגמון ראשו) and spread out sackcloth and ashes? Rashi notes that these opening heys are interrogative, and explains the אגמון as a bent reed or hook. The answer in verse six inverts every term: this is the fast I choose - to loosen the fetters of wickedness (פתח חרצובות רשע), to untie the bands of the yoke, to send the oppressed free, to break every yoke. Verse seven descends from the structural to the intimate: to break your bread for the hungry, to bring the wretched poor into your house, to clothe the naked, and not to hide from your own flesh (ומבשרך לא תתעלם). Rashi glosses ומבשרך simply as ‘your kinsman,’ and Radak draws the halachic implication that while feeding the hungry and clothing the naked is an obligation upon all Israel, one bears a heavier obligation toward a relative, and must not avert his eyes until the relative is reduced to begging, but rather extend him a loan and open paths by which he can earn. The prophet is not abolishing the fast; he is insisting that a day of self-affliction that leaves the debtor, the servant and the destitute exactly where they were is not the fast God chose.

The reward oracle that follows, verses eight through twelve, is built entirely of images of light, water and rebuilding. Then your light shall break forth like the dawn (אז יבקע כשחר אורך) and your healing shall spring up speedily; your righteousness goes before you and the glory of the Lord gathers you in. Then you will call and the Lord will answer, you will cry out and He will say hineni - the same word Avraham and Moshe say to God, now spoken by God to a repaired Israel. If you draw out your soul to the hungry, your light will shine in darkness and your gloom become like noon. Rashi’s brief comment on ותפק לרעב נפשך is worth pausing over: it is not only bread but ‘consolations of good words’ - the manner of giving matters as much as the gift, a point Radak develops into the requirement of a cheerful face so the recipient knows the gift is given willingly. The promise culminates in the extraordinary title of verse twelve, that Israel will be called ‘repairer of the breach, restorer of paths for dwelling’ (גודר פרץ משובב נתיבות לשבת), which Rashi, following Targum Yonatan, reads as restoring the wicked to Torah - the settlement of the world depends on it.

The final two verses turn from the fast to the Sabbath, and they have become the foundational text of the halachah of oneg Shabbat. If you turn back your foot from the Sabbath, from pursuing your affairs on My holy day, and call the Sabbath a delight (וקראת לשבת עונג), the Lord’s holy day honored, and honor it by not going your own ways, not pursuing your affairs, and not speaking of them (ודבר דבר) - then you shall delight in the Lord, and He will set you astride the heights of the earth and feed you the heritage of Jacob your father. Radak’s comment here is essentially a compact halachic essay, gathering the derivations of Chazal from this single verse: that one honors Shabbat with clothing different from weekday clothing, walking different from weekday walking, and speech different from weekday speech, that one may transact matters of mitzvah on Shabbat since only ‘your affairs’ are forbidden, and that the phrase ‘holy of the Lord, honored’ was also read as referring to Yom Kippur, honored with clean garments since it has neither eating nor drinking. Rashi on the closing verse explains why the inheritance is specifically that of Jacob and not Abraham: Jacob’s promise was a heritage without boundaries, ‘you shall spread west and east,’ and Jacob himself kept the Sabbath. That a chapter which opens with a shofar blast of rebuke ends with delight, boundless inheritance, and the seal ‘for the mouth of the Lord has spoken’ is the whole argument of Isaiah 58 in miniature: the ritual is not the enemy of the ethical, but it is worthless without it, and when the two are joined, the fast becomes light and the Sabbath becomes joy.

פרק נ״ח · Chapter 58

פסוק א׳ · Verse 1

Hebrew:

קְרָ֤א בְגָרוֹן֙ אַל־תַּחְשֹׂ֔ךְ כַּשּׁוֹפָ֖ר הָרֵ֣ם קוֹלֶ֑ךָ וְהַגֵּ֤ד לְעַמִּי֙ פִּשְׁעָ֔ם וּלְבֵ֥ית יַעֲקֹ֖ב חַטֹּאתָֽם׃

English:

Cry with full throat, without restraint; Raise your voice like a ram’s horn! Declare to My people their transgression, To the House of Jacob their sin.

God commands the prophet to cry out at full volume, like a shofar, and to declare the people's sins without restraint. Rashi reads the two halves as addressed to two groups: 'My people' are the Torah scholars, whose inadvertent errors are reckoned as deliberate sins, while 'the house of Jacob' are the unlearned, whose deliberate sins are reckoned as inadvertent. Metzudat David explains that a cry from the throat is the shout meant to carry far.
▶Commentaries (1)
רש״יRashi
והגד לעמי פשעם. אלו תלמידי חכמים שכל שגגתם פשע ששגג' תלמוד עולה זדון: ולבית יעקב חטאתם. אלו עמי הארץ שאף זדונם שגגה:
and relate to My people their transgression These are the Torah scholars, whose every inadvertent sin is counted as a transgression, for an error in study is accounted as an intentional sin. and to the house of Jacob their sins These are the ignorant people, whose willful sins, are accounted inadvertent.

פסוק ב׳ · Verse 2

Hebrew:

וְאוֹתִ֗י י֥וֹם יוֹם֙ יִדְרֹשׁ֔וּן וְדַ֥עַת דְּרָכַ֖י יֶחְפָּצ֑וּן כְּג֞וֹי אֲשֶׁר־צְדָקָ֣ה עָשָׂ֗ה וּמִשְׁפַּ֤ט אֱלֹהָיו֙ לֹ֣א עָזָ֔ב יִשְׁאָל֙וּנִי֙ מִשְׁפְּטֵי־צֶ֔דֶק קִרְבַ֥ת אֱלֹהִ֖ים יֶחְפָּצֽוּן׃

English:

To be sure, they seek Me daily, Eager to learn My ways. Like a nation that does what is right, That has not abandoned the laws of its God, They ask Me for the right way, They are eager for the nearness of God:

The bitter irony of the indictment: these people seek God daily and desire knowledge of His ways, asking for righteous judgments and delighting in nearness to God. Metzudat David notes that they present themselves as righteous, but the giveaway is the word 'like' - they resemble a nation that does righteousness without being one. Radak adds that one who does not act righteously only doubles his sin by inquiring how to act.
▶Commentaries (1)
רש״יRashi
ואותי יום יום ידרשון. כענין שנא' ויפתוהו בפיהם (תהלים עח): ודעת דרכי יחפצון. חפצים לשאול הוראות לחכמים כאילו רוצים לקיימם: כגוי אשר צדקה עשה וגו'. כך שואלים אותי תמיד משפט צדק ואין דעתם לקיימם וכשהן צמים ואין נענין אומרים למה צמנו ולא ראית ואני אומר הן ביום צומכם תמצאו חפץ כל חפצי צרכיכם אתם עמלים למצוא ואף בגזל וחמס:
Yet they seek Me daily Like the matter that is stated (Ps. 78:36): "And they beguiled Him with their mouth." and they wish to know My ways They wish to ask instructions of the wise men as if they wished to fulfill them. like a nation that performed righteousness, etc. In this manner they constantly ask Me ordinances of righteousness, but they do not intend to fulfill them, and when they fast and are not answered, they say, "Why have we fasted, and You did not see?" But I say, "Behold, on the day of your fast you pursue business," all the affairs of your necessities you toil to pursue, even robbery and violence.

פסוק ג׳ · Verse 3

Hebrew:

לָ֤מָּה צַּ֙מְנוּ֙ וְלֹ֣א רָאִ֔יתָ עִנִּ֥ינוּ נַפְשֵׁ֖נוּ וְלֹ֣א תֵדָ֑ע הֵ֣ן בְּי֤וֹם צֹֽמְכֶם֙ תִּמְצְאוּ־חֵ֔פֶץ וְכׇל־עַצְּבֵיכֶ֖ם תִּנְגֹּֽשׂוּ׃

English:

“Why, when we fasted, did You not see? When we starved our bodies, did You pay no heed?” Because on your fast day You see to your business And oppress all your laborers!

The people voice their complaint directly: why did we fast and You did not see, why did we afflict ourselves and You took no notice? God's answer is immediate and concrete - on the very day of your fast you pursue your own business and press your debtors. Rashi explains עצביכם as the debtors grieved on your account, whom you dun on the fast day itself.
▶Commentaries (1)
רש״יRashi
וכל עצביכם. בעלי חוב שלכם הנעצבים על ידכם אתם נוגשים אותם ביום צומכם:
and [from] all your debtors Heb. עַצְּבֵיכֶם [lit. your griefs.] Your debtors, who are grieved because of you, you exact payment from them on the day of your fast.

פסוק ד׳ · Verse 4

Hebrew:

הֵ֣ן לְרִ֤יב וּמַצָּה֙ תָּצ֔וּמוּ וּלְהַכּ֖וֹת בְּאֶגְרֹ֣ף רֶ֑שַׁע לֹא־תָצ֣וּמוּ כַיּ֔וֹם לְהַשְׁמִ֥יעַ בַּמָּר֖וֹם קוֹלְכֶֽם׃

English:

Because you fast in strife and contention, And you strike with a wicked fist! Your fasting today is not such As to make your voice heard on high.

The fast has become an occasion for quarrel, strife, and striking with a wicked fist. Metzudat David observes that fast days are when people gather together, so a person meets his enemy and the quarrel escalates to blows. A fast conducted this way cannot make your voice heard on high.
▶Commentaries (1)
רש״יRashi
לא תצומו כיום. כמשפט היום לשבור לבבכם כדי שישמע קולכם במרום:
Do not fast like this day like the manner of this day, to break your hearts in order that your voice be heard on high.

פסוק ה׳ · Verse 5

Hebrew:

הֲכָזֶ֗ה יִֽהְיֶה֙ צ֣וֹם אֶבְחָרֵ֔הוּ י֛וֹם עַנּ֥וֹת אָדָ֖ם נַפְשׁ֑וֹ הֲלָכֹ֨ף כְּאַגְמֹ֜ן רֹאשׁ֗וֹ וְשַׂ֤ק וָאֵ֙פֶר֙ יַצִּ֔יעַ הֲלָזֶה֙ תִּקְרָא־צ֔וֹם וְי֥וֹם רָצ֖וֹן לַיהֹוָֽה׃

English:

Is such the fast I desire, A day for people to starve their bodies? Is it bowing the head like a bulrush And lying in sackcloth and ashes? Do you call that a fast, A day when GOD is favorable?

The chapter's hinge, a chain of rhetorical questions: is this the fast I choose - a day of self-affliction, bending the head like a bulrush, spreading sackcloth and ashes? Rashi notes that the opening hey is interrogative and explains אגמון as a bent reed or hook used for catching fish. Radak states plainly that abstaining from food and bowing the head are not what God desires without a broken heart and good deeds.
▶Commentaries (1)
רש״יRashi
הלכוף. ה"א זו תמיהא כלו' שמא לכוף כאגמון ראשו אני צריך, אגמון הוא כמין מחט כפוף וצדין בו דגים וקורין לו איי"ם בלע"ז: הלזה תקרא צום. ל' תמיהא לפיכך הה"א נקודה חטף פתח:
Is it to bend Heb. הֲלָכֹף. This 'hey' is the interrogative. That is to say, "Perhaps I require bending the head like a fishhook (כְּאַגְמֹן)?" אַגְמֹן is a sort of bent needle with which they catch fish, and they call it ajjm in O.F. Will you call this a fast Heb. הֲלָזֶה. An interrogative form. Therefore, the 'hey' is punctuated with a 'hataf-pattah.'

פסוק ו׳ · Verse 6

Hebrew:

הֲל֣וֹא זֶה֮ צ֣וֹם אֶבְחָרֵ֒הוּ֒ פַּתֵּ֙חַ֙ חַרְצֻבּ֣וֹת רֶ֔שַׁע הַתֵּ֖ר אֲגֻדּ֣וֹת מוֹטָ֑ה וְשַׁלַּ֤ח רְצוּצִים֙ חׇפְשִׁ֔ים וְכׇל־מוֹטָ֖ה תְּנַתֵּֽקוּ׃

English:

No, this is the fast I desire: To unlock fetters of wickedness, And untie the cords of the yoke To let the oppressed go free; To break off every yoke.

The great answer: the fast I choose is to loosen the fetters of wickedness (פתח חרצובות רשע), untie the bands of the yoke, send the oppressed free, and break every yoke. Rashi glosses מוטה as the perversion of justice, following Targum Yonatan. Metzudat David and Radak both read שלח רצוצים חפשים as the release of servants crushed by their masters and not freed at the seventh year.
▶Commentaries (1)
רש״יRashi
חרצובות. ל' קישור ואיסור: מוטה. הטיית משפט: וכל מוטה תנתקו. ת"י וכל דין מסטי תסלקון:
fetters Heb. חַרְצֻבּוֹת, an expression of tying and binding. perverseness Heb. מוֹטָה, perversion of justice. and all perverseness you shall eliminate Heb. וְכָל מוֹטָה תְּנַתֵּקוּ. Jonathan renders: And all perversion of justice you shall eliminate.

פסוק ז׳ · Verse 7

Hebrew:

הֲל֨וֹא פָרֹ֤ס לָרָעֵב֙ לַחְמֶ֔ךָ וַעֲנִיִּ֥ים מְרוּדִ֖ים תָּ֣בִיא בָ֑יִת כִּֽי־תִרְאֶ֤ה עָרֹם֙ וְכִסִּית֔וֹ וּמִבְּשָׂרְךָ֖ לֹ֥א תִתְעַלָּֽם׃

English:

It is to share your bread with the hungry, And to take the wretched poor into your home; When you see the naked, to clothe them, And not to ignore your own kin.

The demand descends from the structural to the intimate: break your bread for the hungry, bring the wretched poor into your home, clothe the naked, and do not hide from your own flesh. Rashi glosses ומבשרך as 'your kinsman,' and Radak draws out the halachic implication that one bears a heavier obligation to a relative, and must help him before he is reduced to begging, by lending to him and opening ways for him to earn.
▶Commentaries (1)
רש״יRashi
ועניים מרודים. נאנחים ונאנקים על צרתם כגון עניי ומרודי (איכה ג׳:י״ט) אריד בשיחי (תהלים נה): ומבשרך. ומקרובך:
moaning poor Heb. מְרוּדִים. Sighing and moaning about their distress. Comp. (Lam. 3:19) "my affliction and my sighing (וּמְרוּדִי)"; (Ps. 55:3) "I mourn (אָרִיד) in my grief." and from your flesh And from your kinsman.

פסוק ח׳ · Verse 8

Hebrew:

אָ֣ז יִבָּקַ֤ע כַּשַּׁ֙חַר֙ אוֹרֶ֔ךָ וַאֲרֻֽכָתְךָ֖ מְהֵרָ֣ה תִצְמָ֑ח וְהָלַ֤ךְ לְפָנֶ֙יךָ֙ צִדְקֶ֔ךָ כְּב֥וֹד יְהֹוָ֖ה יַאַסְפֶֽךָ׃

English:

Then shall your light burst through like the dawn And your healing spring up quickly; Your Vindicator shall march before you, The Presence of GOD shall be your rear guard.

The reward oracle begins: then your light shall break forth like the dawn and your healing spring up swiftly, your righteousness going before you and the glory of God gathering you in. Rashi compares it to the ray of dawn breaking through the clouds and reads וארוכתך as healing, citing Jeremiah's 'I will bring up healing for you.' Radak applies the promise to both this world and the world to come.
▶Commentaries (1)
רש״יRashi
יבקע כשחר. כעמוד השחר הבוקע בעבים: וארוכתך מהרה. ורפואתך מהרה כמו אעלה ארוכה לך (ירמיהו ל׳:י״ז):
as the dawn Like the ray of dawn that breaks through the clouds. and your healing Heb. וַאֲרֻכָתְךָ, and your healing shall quickly sprout. Comp. (Jer. 30:17) "I will bring up healing (אֲרֻכָה) for you."

פסוק ט׳ · Verse 9

Hebrew:

אָ֤ז תִּקְרָא֙ וַיהֹוָ֣ה יַעֲנֶ֔ה תְּשַׁוַּ֖ע וְיֹאמַ֣ר הִנֵּ֑נִי אִם־תָּסִ֤יר מִתּֽוֹכְךָ֙ מוֹטָ֔ה שְׁלַ֥ח אֶצְבַּ֖ע וְדַבֶּר־אָֽוֶן׃

English:

Then, when you call, GOD will answer; When you cry, [God] will say: Here I am. If you banish the yoke from your midst, The menacing hand, and evil speech,

Then you will call and God will answer, you will cry and He will say hineni - the very word the patriarchs say to God, now spoken by God to a repaired Israel. The condition is removing the yoke from your midst, the pointing finger, and evil speech. Radak notes that even pointing a finger at another in a quarrel, short of striking him, must go, as must contentious speech.

פסוק י׳ · Verse 10

Hebrew:

וְתָפֵ֤ק לָֽרָעֵב֙ נַפְשֶׁ֔ךָ וְנֶ֥פֶשׁ נַעֲנָ֖ה תַּשְׂבִּ֑יעַ וְזָרַ֤ח בַּחֹ֙שֶׁךְ֙ אוֹרֶ֔ךָ וַאֲפֵלָתְךָ֖ כַּֽצׇּהֳרָֽיִם׃

English:

And you offer your compassion to the hungry And satisfy the famished creature— Then shall your light shine in darkness, And your gloom shall be like noonday.

If you draw out your soul to the hungry and satisfy the afflicted soul, your light will shine in the darkness and your gloom become like noon. Rashi's brief comment is striking: drawing out your soul means offering consolation with good words, not merely food. Radak develops this into the requirement of a cheerful face, so the poor person knows the gift is given willingly.
▶Commentaries (1)
רש״יRashi
ותפק לרעב נפשך. בתנחומי דברים טובים:
And you draw out your soul to the hungry with consolations of good words.

פסוק י״א · Verse 11

Hebrew:

וְנָחֲךָ֣ יְהֹוָה֮ תָּמִיד֒ וְהִשְׂבִּ֤יעַ בְּצַחְצָחוֹת֙ נַפְשֶׁ֔ךָ וְעַצְמֹתֶ֖יךָ יַחֲלִ֑יץ וְהָיִ֙יתָ֙ כְּגַ֣ן רָוֶ֔ה וּכְמוֹצָ֣א מַ֔יִם אֲשֶׁ֥ר לֹֽא־יְכַזְּב֖וּ מֵימָֽיו׃

English:

GOD will guide you always— Slaking your thirst in parched places And giving strength to your bones. You shall be like a watered garden, Like a spring whose waters do not fail.

God will guide you always, satisfy your soul in parched places, and strengthen your bones; you will be like a watered garden and a spring whose waters never fail. Rashi explains בצחצחות as a time of thirst and drought, and reads יחליץ as arming or strengthening. Radak connects the phrase to the Chazal-formulated prayer for Yom Tov, 'strengthen us, Lord our God,' and lists four senses in which the root חלץ is used.
▶Commentaries (1)
רש״יRashi
בצחצחות. בעת צמאון ובצורת כך ת"י: יחליץ. יזיין כמו חלוצי צבא (במדבר לא):
in drought Heb. בְּצַחְצָחוֹת, at the time of thirst and drought. So did Jonathan render. strengthen Heb. יַחֲלִיף [lit. arm.] Comp. (Num. 31:5) "Armed (חֲלוּצֵי) for war."

פסוק י״ב · Verse 12

Hebrew:

וּבָנ֤וּ מִמְּךָ֙ חׇרְב֣וֹת עוֹלָ֔ם מוֹסְדֵ֥י דוֹר־וָד֖וֹר תְּקוֹמֵ֑ם וְקֹרָ֤א לְךָ֙ גֹּדֵ֣ר פֶּ֔רֶץ מְשֹׁבֵ֥ב נְתִיב֖וֹת לָשָֽׁבֶת׃

English:

Some from your midst shall rebuild ancient ruins, You shall restore foundations laid long ago. And you shall be called “Repairer of fallen walls, Restorer of lanes for habitation.”

Those who come from you will rebuild ancient ruins and raise up foundations of many generations, and you will be called 'repairer of the breach, restorer of paths for dwelling.' Rashi, following Targum Yonatan, reads משובב נתיבות as restoring the wicked to Torah, on which the settlement of the world depends. Metzudat David and Radak both note the moral symmetry: as evil deeds ruin the world, good deeds rebuild it.
▶Commentaries (1)
רש״יRashi
משובב נתיבות לשבת. תירגם יונתן מתיב רשיעיא לאורייתא: משובב. כמו משיב: לשבת. ליישובו של עולם:
restorer of the paths, to dwell in Heb. מְשׁוֹבֵב. Jonathan renders: restorer of the wicked to the Torah. מְשׁוֹבֵב is like מֵשִׁיב, restores. to dwell, to the Torah, which insures the settlement of the world.

פסוק י״ג · Verse 13

Hebrew:

אִם־תָּשִׁ֤יב מִשַּׁבָּת֙ רַגְלֶ֔ךָ עֲשׂ֥וֹת חֲפָצֶ֖ךָ בְּי֣וֹם קׇדְשִׁ֑י וְקָרָ֨אתָ לַשַּׁבָּ֜ת עֹ֗נֶג לִקְד֤וֹשׁ יְהֹוָה֙ מְכֻבָּ֔ד וְכִבַּדְתּוֹ֙ מֵעֲשׂ֣וֹת דְּרָכֶ֔יךָ מִמְּצ֥וֹא חֶפְצְךָ֖ וְדַבֵּ֥ר דָּבָֽר׃

English:

If you refrain from trampling the sabbath, From pursuing your affairs on My holy day; If you call the sabbath “delight,” GOD ’s holy day “honored”; And if you honor it and go not your ways Nor look to your affairs, nor strike bargains—

The chapter turns to Shabbat, in the verse that grounds the halachah of oneg Shabbat: turn your foot back from the Sabbath, do not pursue your affairs on My holy day, call the Sabbath a delight (וקראת לשבת עונג), and honor it by not going your own ways, not pursuing your business, and not speaking of it. Radak's comment is effectively a compact halachic essay, gathering the derivations of Chazal - that Shabbat clothing, walking, and speech should differ from weekday clothing, walking, and speech, that matters of mitzvah may be discussed, and that 'the holy of the Lord, honored' was also read as Yom Kippur, honored with clean garments. Rashi has no comment on this verse.

פסוק י״ד · Verse 14

Hebrew:

אָ֗ז תִּתְעַנַּג֙ עַל־יְהֹוָ֔ה וְהִרְכַּבְתִּ֖יךָ עַל־[בָּ֣מֳתֵי] (במותי) אָ֑רֶץ וְהַאֲכַלְתִּ֗יךָ נַחֲלַת֙ יַעֲקֹ֣ב אָבִ֔יךָ כִּ֛י פִּ֥י יְהֹוָ֖ה דִּבֵּֽר׃ {פ}

English:

Then you can seek GOD’s favor. I will set you astride the heights of the earth, And let you enjoy the heritage of your father Jacob— For GOD’s mouth has spoken.

The seal of the chapter: then you will delight in the Lord, He will set you astride the heights of the earth and feed you the heritage of Jacob your father, for the mouth of the Lord has spoken. Rashi explains why the inheritance is Jacob's specifically - it is a heritage without boundaries, since Jacob was promised 'you shall spread west and east,' unlike Abraham who was shown only 'the land you see' - and adds that Jacob himself observed the Sabbath. Radak cites Chazal that whoever delights in the Sabbath is given an inheritance without boundaries.
▶Commentaries (1)
רש״יRashi
נחלת יעקב אביך. נחלה בלא מצרים כמה שנא' ופרצת ימה וקדמה וגו' (בראשית כ״ח:י״ד) לא כאברהם שנאמר (שם יג) הארץ אשר אתה רואה ויעקב שמר את השבת שנא' (שם לג) ויחן את פני העיר שקבע תחומין עם דמדומי חמה כך פי' ר' שמשון:
the heritage of Jacob your father An inheritance without boundaries, as it is said (Gen. 28: 14): "And you shall spread to the west and to the east, etc." Not like Abraham, about whom it is stated (ibid. 13:15): "The land that you see..." And Jacob indeed kept the Sabbath, as it is said (ibid. 33: 18): "And he encamped before the city," i.e., he established the Sabbath limits at twilight. So did Rabbi Samson explain it.

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